The North Wales Weekly News

tJ;: -C- ( -{\ f The double chin, with bulky neck, ages a woman in appearance more than anything else. Antipon quickly restores facial beauty as well as bodily symmetry. A WOMAN'S WISH. Oh, how I wish I could get thin again-as slender as I was at twenty-five!" moaned a handsome but over-stout middle-aged lady a short while ago. "X othing easier, madam," said the writer, cheerfully. You have only to take Antipon for a few weeks. I can assure you your wish will be fulfilled." The lady was certainly two stone over-weight. •' Antipon? What's that?" she asked. I expressed my surprise at her qeustion, ex- plained the wonderful action of Antipon in re- ducing weight, and at the same time increasing strength and vitality, and she promised, eagerly even, to try it. I fear there are many other stout people who are wasting time, money, and health in follow- ing some dieting-cum-drugging treatment with very bad results. These sufferers should know that Antipon eliminates all superabundant fat without depriving them of wholesome food. Quite the contrary Antipon is a splendid tonic, and is extremely good for the digestive system, the disordered condition of which is one of the causes of obesity. I have no room here for physiological details, but I can assure my stout readers that Antipon will give them a splendid appetite, and they will get stronger as fast as they are regaining slenderness and grace. So it was with my lady friend. She followed the simple and harmless treatment consistently, I must tell you but she did not bother about diet-she just ate what she liked, and digested and thoroughly enjoyed it. Getting better and stronger and brighter every day, she soon re- gained normal weight, and as nice and graceful a figure as any one could wish to have. I shall thank you all my life," she said, with sincere gratitude, when I met her recently. I should never have believed it. I feel a different woman now. You may tell everybody what I think of it." Well, stout readers, I am doing so, am I not? MARCHESA. Antipon is sold in bottles, price 2s. 6d. and 4s. 6d., by chemists, stores, etc., or in case of disappointment may be obtained (on sending amount), carriage paid, in private package, amount), carriage paid, in private package, from the Antipon Co., Olmar-street, London, S.E.

Methodists and Police. CHIEF CONSTABLE'S REPLY TO GENERAL ASSEMBLY. On Friday at the Denbighshire Police Com- mittee a resolution passed, by the Welsh Cal- vinistic Methodist General Assembly, which met recently at Neath, was read calling attention to the great disparity between the number of persons convicted of drunkenness and the num- ber of publicans proceeded against for permit- ting drunkenness, and asking the Committee to take action in the matter. Asked his views on the subject, the Chief Constable (Major Leadbetter) said this was now almost an annual thing. It came up periodi- cally, but the gentlemen who passed such reso- lutions did not seem to be aware of the existence of social clubs, over which the police had no. control whatever. The disparity mentioned was no guide to the true state of things, because people seen drunk in the street very often got their drink at other than public houses. It would be far better if resolutions were passed in favour of giving the police greater control over clubs. So far as the police were concerned things in this respect were not worse, but better. Mr. Gomer Roberts (Llanelidan) said he agreed with the Chief Constable. At the same time, there were but few clubs in the county of Denbigh if the NN-rexharn district were excluded. There was undoubtedly great disparity in the matter mentioned, and he thought it should have the serious attention of that Committee. Mr. Boaz Jones (Denbigh) commented on the unwillingness of civilians to assist the police by giving evidence in proceedings which they in- stituted. I think," added Mr. Jones, that ministers and deacons of the various denomi- nations should assist in this direction as well as finding fault Hear, hear," and laugh- ter). The Chief Constable said it was evident to him that a great number of the gentlemen who sent the resolution did not know much about what he called the philosophy of drunken- ness." (Laughter). He maintained that there were a great many drunken men in the streets who did not obtain their drink in public houses. Moreover, a man was not often served in public houses when actually drunk. Fellows got a glass here and a glass there and did not find themselves drunk until unable to walk home. (Laughter). It was then a difficult matter to find out where they obtained the drink. Mr. G. Cromar (Rossett) asked what instruc. tions the police had in regard to serving drink on Sunday, and especially to people who had travelled the required distance for the purpose of obtaining drink. The Chief Constable said that was a difficult matter. Many people, for instance, travelled from Wrexham to Rossett, and they were en- titled to drink if they did it decently. It was eventualli- decided to reply to the Assembly's resolution by merely emphasising the two points raised, viz., the need of giving the police greater control over clubs, and the diffi- culty of obtaining evidence against publicans. r-.c

The Manchester & Liverpool District Banking Company, Limited. The Directors report that the gross profit for the half-year ending 30th June last, after making provision for bad and doubtful debts, is £ 298,924 17s. 2d., to which has to be added the amount brought forward from 31st December last, viz.: C57,993 16s. 8d., making a total of £ 356,9^ 13s. iod. From this sum the following deductions have to be made :—Total expenses at the head office, London office, and branches, in. cluding salaries, stationery, income tax. &c £ JI4»54r 155. 9d., leaving a net profit of £ 242,37° 18s. Id. The Directors recommend the declaration of a dividend of 21S. per share, which will take £ 165,900, leaving a bal- ance of £76,470 18s. id. Of this it is pro- posed to carry to the Reserve Fund £10,000, to Pension Fund £ 5,000, and to next accounts £ 61,470 iSs. id. The Reserve Fund, with the above addition, will amount to £ 1,735,000. During the past half-year offices have been opened at Litherland, near Liverpool, Banks, near Southport, and Stockton Heath, near Warrington. The Colwyn Bay branch is situated in Conway-road, the manager being Mr. F. Schiele.

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Presidential Address at Colwyn Bay. The Talk of "Arrested Progress." A REPLY TO THE PLEA FOR UNITY OF THE CHURCHES. THE DIFFERENCE BETWEEN "BAPTISM" AND SPRINKLING." The Rev. Thomas Morgan, of Mold, delivered a most important Presidential address—one which will produce widespread effects-at the English Baptist Conference held! last week at Colwyn Bay. In effect the address is an uncompromising re- statement of the Baptist attitude towards other Churches and the plea that is being made for unity. The President said:- The presidency of this Union is becoming a position of greater responsibility year by year. It was with a great degree of anxiety that I looked forward to the delivery of a message to you to-day. My predecessors in the chair have been men of observation, able to discern the signs of the times they have addressed us on subjects that were timely and expedient. Although but a small part of the religious life of North Wales, we contribute something to the moral and spiritual forces which influence and uplift the people of the districts where our churches are situated. And having some little intimate knowledge of the difficulties and struggles of the English churches in these parts, I had an inclination to speak to you about these matters. I have no doubt we have all feel more or less despondent when we notice the a^narent- ly small results that follow so much energetic effort. We are often Temindedl of the disciples at the foot of the mountain in the absence of Jesus failing to cast the evil spirit out of the young man. A sense of failure comes over us at times, we are humiliated and sad and we feel we should like to go aside to ask the Master Why could not we cast him out ? A whole conference devoted to the consideration of this matter would be time spent to good purpose. There is a growing feeling in many churches that we are lacking in spiritual power. Our organisations are fairly complete we are always attending to the machinery; but we fail in power. Undoubtedly, our greatest need at the present moment is a spiritual awakening; a revival of true spirtual religion. And may I suggest that the churches should make this the subject of serious conversation and fervent prayer, in both the week evening meetings and the Sunday services? However, for several reasons my thoughts have been directed on this occasion to another subject, a subject which appears to me to call for special present attention. I ask your indulgence while I endeavour to say a few words on The Mission of the Baptists." One reason why we should attend to the sub- ject is the much talked of arrested progress in our churches the second is the great indiffer- ence of many religious people and the third is the advocacy and loud call for more unity among Christians generally. These are days of Unions and Federations. This is so in religious circles. We were not surprised when the pro- nouncement was made latclv from the platform of the National Federation of Free Churches in favour of A UNITED FREE CHURCH OF ENGLAND." We have nothing to fear from an institution of that kind, provided it preserves for us the whole gospel, and the beautiful simplicity and effec- tiveness of the New Testament ordinances. A United Free Church of England established on compromises of truth is an undesirable society. It is our duty and our privilege to help forward all movements for mutual helpfulness among the churches. Anything that tends to remove jeal- ously, bigotry and prejudice, and, to widen our sympathies with truth deserves our earnest sup- port. The better we know one another the more readily will we recognize and appreciate one another's virtues and gradually the conviction will grow in favour of a united effort against all forms of sin within and outside the churches. Personally, I am in full sympathy with the ob- ject of uniting as far as practicable in all Christian movements. And I express myself frankly when I say that if there is nothing essen- tial in our articles of faith, nothing important enough to justify our separate existence as a denomination, it is both wasteful and positively wrong to the community to maintain our organ- isations and structures ijust for the sake of the name, or for the sake of early associations. If we do not stand for some fundamental principle which -is not emphazised by other churches, it appears to me there is only one honest and con- sistent course to adopt-that is, to immerge into and be absorbed in some other body or bodies who hold similar views with us on other import- ant matters. In saying this, be it understood I am not even suggesting that the Baptists are either modern or weak they are neither. But antiquity and strength are not by themselves sufficient reasons for maintaining a religious organization if its mission has been accom- plished and its work done. In face of all the changes that are taking place in the religious world, is it not a reasonable thing for us to stand and think and question? With the present strong, publicly expressed tendency towards unity, have we not a clear duty? The chief object of my few and humble remarks to- day is to urge our young people in particular to carefully and prayerfully re-consider our posi- tion examine the basis of the grand historic structure look with a prophetic eye to future ages then ask Is the building reared on the right foundation? Is it necssary for the rising generations? Have we a message and a mission that the world needs? Do we supply something that is lacking in other Free Churches? Some- thing of sufficient importance to distinguish us from them? A mission that justifies the con- tinuance of a separate and expensive organisa- tion? Now that the cry for union is in the air, it seems to me the opportune moment to con- sider the whole question. Let this be done not for the purpose of magnifying our differences but for the purpose of showing and justifying our position. There is a persistent tendency to make light of our distinctions. It is often asserted in public speeches that we differ only in trifling and un- important matters. If that is a fact, it is high time for all the churches to face the problem boldlv, and do away with all the things that are neither essential nor necessary. If our differ- ences are so small, it is sinful to remain apart. And it is only fair to expect those who make the assertions, and who plead for a closer, union, to take the initiative and abandon the things they call trifling and unimportant; and move forward for a strictly Scriptural basis of union. Until it can be clearly shown that we are in error, is it too much to ask that they should SINK THEIR DIFFERENCES and unite with us? Why should it be expected of us to give up what we conceive to. be a plain ordinance of Scripture, commandied by the Lord Jesus Christ, while they cling tenaciously to what cannot be shown to be Scriptural, a rate which their leaders of thought do not pretend to be based on Scripture. I. fail to see in Wales at least any inclination to obliterate or to lower the partition between us. I fail to find any attempt to give ii- any- thing for the sake of union. Instead of advoca- ting the suppression of our differences, we hear those in the front rank sounding a bugle call to be more aggressive on denominational lines. I am not pleading for denominationalism, but for a more definite attitude on the question that more than any other divides us. In fact, it is a plea for union on New Testament grounds. I am not pleading for the name Baptist, that has become dear to us; but we plead for the prin- ciples for which the name stands. Take away the name if you think proper. We are not ashamed of it, although it was given to us by those who believed not as we do. We insist not on the name, but on the doctrines represented. With some of us it is not a question of church government. We have our views and may feel strongly on this point; some desiring a modifica- tion of the existing system, while others hold firmly to the present methods. The dividing line after all as far as we are concerned is the ordinance of baptism. Gener- ally speaking, the controversy is not about believers' baptism all agree that believers are proper subjects of baptism the controversy is about infant sprinkling." It is not about immersion scholars of repute agree and tell us that the meaning of baptism is immersion the dispute is about sprinkling. Before a real satis- factory union can be effected we must decide once for all which is to be acknowledged and re- tained as correct Believers' Baptism or u Infant sprinkling." We cannot have both as if one could, be an effective substitute for the other, because they are totally different in form, meaning and purpose. The charge is frequently brought against us that we make too much of baptism, that after all it is only a question as to THE QUANTITY OF WATER used in the ordinance. Our reply is, we stand not for quantity, but for hearty, willing obed- ience to the will of our Lord. It is His positive command that believers shall be baptised. Sprinkling is not baptism. If it could be proved that sprinkling is baptism, then it might be a matter of individual choice. I use the term infant sprinkling" instead of infant baptism because I consider them two distinct acts. To some extent we appear to acknowledge the Tightness of the act by calling it baptism. For the sake of consistency we should give it the proper name, infant sprink- ling. At home and abroad the multiplicity of sects is a serious hindrance to the progress of the gospel of Jesus Christ must it not grieve Him who prayed so fervently that they all may be one "? When we turn to history and trace the origin of the various denominations, we find that in some cases they came into existence through the disagreement of prominent leaders. One section felt that there was a phase of truth not sufficient- ly emphasized, and this became a reason for starting a new sect. Or it may have been about the form of church government; and, to our shame be it said, personal bitterness and un- Christian feeling was at the root of some divisions. As Baptists we have always recognised the right of every man to think for himself, to exer- cise his private judgment, and to worship according to the dictates of his own conscience. We say it not in a boastful but in a humble, grateful spirit; there is no instance in history where the Baptists persecuted those who dis- agreed with them in religious matters. We are able, too, to thank God that all along the ages, before the birth of denominations, under various names given to us by opponents, and though bitterlv persecuted!, we have remained faithful to the principles of the Gospel, and maintained our testimony without swerving from the path of duty. We have steadfastly insisted on lovalty to our Divine King rather than bow to the opinions of men. The Baptists may be considered as of old the only religious community which has kept pure through the ages the evangelical doctrines of religion (Ypeig and Dermout, p. 51, History of the Baptists by Armitage." THE OVERLAPPING OF StLTS in thinly populated districts is a waste of time, money and energy that might with advan- tage be expended in localities where there are more people. Our attitude with regard to new causes in these places may not be easily under- stood. But from our standpoint it is our clear duty to carry out the commission of the Lord Jlesus if His directions are not carried out by others, if His ordinances are neglected, then there is a field of service for us. What is our mission? What do we stand for? As Baptists, if our religion means anything it means, first of all, a personal view of Christ, of sin, of self, and salvation personal repentance, confession and faith in Christ; and a personal participation in the Gospel blessings of forgive- ness, peace, and joy. We stand for the rights and responsibilities of the individual freedom of conscience is written in bold letters on our banner. We have always laid stress on the value and freedom of the in- dividual, the greatness, the nobility and possibilities of the individual soul. The gospel message is directed to the individual, He that believeth and is baptised shall be saved but he that believeth not shall be condemned." Our view of the believer's obligations de- mand a public profession of faith. IThere may be many ways of making that profession many ways of testifying to a faith in Christ many ways of giving evidence of the new birth; but the primary act required is submission to the ordinance of baptism. This is a profession of a full, unreserved consecration to the Lord Jesus, a most solemn act calling for and expressing a voluntary surrender of self to the Divine Lord. The ordinance is a permanent symbol of the believer's identification with Christ in His death, burial, and resurrection. Know ye not that so many of us as were baptised, into Jesus Christ, were baptised into his death? Therefore, we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." For as many of you as have been baptised into Christ have put on Christ." Our religion, then, is a personal matter, de- manding individual consideration, judgment, faith, and affectionate allegiance to the Lord Tesus. Its duties are not discharged by the per- formance of a number of outward rites. Its deep spiritual claims cannot be met by proxy. Our baptism is a personal uncompromising wit- ness against sprinkling unbelievers of every age, and calling it baptism and it is an unmistake- able declaration of our acceptance of the New Testament as the perfect rule of faith and con- duct. We affirm that religion is spiritual in contra- distinction to the ceremonial. It is faith and love and life. It is fellowship with the Father and with His Son Jesus Christ, rather than the OUTWARD OBSERVANCE OF CEREMONIES. We acknowledge with deep reverence the ab- solute Headship of Christ in the Church. We ignore the claims and assertions of Councils, kings, and individuals who assume the place of authority in the Church. Christ is the Head. The God of our Lord Jesus Christ hath put all things under his feet, and gave him to be the head over all to the church." We refuse to substitute a human innovation for a New Testa-

ment ordinance, and we hold that there is no room for anyone but Christ as Lord of the church. To use the words of Dr. Armitage: The living and underlying principles of Baptist Churches relate to the sovereign and absolute headship of Christ in his Church to the exclusive authority of the Scriptures as con- taining His law for their direction in all things to the supernatural regeneration of each Chris- tian forming the churches and to the liberty and responsibility to God of each individual conscience." (Dr. Armitage, page 52). His com- mands are absolute and remain in force. The great commission was given by the Risen Lord. Go ye, therefore, and teach all nations," and when quoting these words we must not omit the other words that complete the command, bap- tising them in the name of the Father, and of the Son, and of the Holy Ghost." He has never countermanded the orders, never recalled His ambassadors, never altered the message. Loyal- ty to our King calls for a strict adherence to these terms loyalty demands implicit faith and unquestioned obedience. You will pardon me here for touching upon a point which is controversial. I am expressing my personal opinion and deep conviction when I say that a very weak part in our armour is what is called open communion." I think this is the time and place to say what I have to say on this subject. The practice of inviting unbaptised persons to the communion belongs, if I mistake not, to Baptist churches only. It is not done by other Free Churches. They are not supposed (at least in theory) to give the sacrament to anyone who has not been (as they look upon it) baptised. They admit that immersion is the correct form of baptism. I have never heard of a case where they demanded a candidate for membership to be sprinkled before being received. They re- quire that all who participate shall have been baptised. Now, we on the other hand, do not consider sprinkling to be in any sense a mode of New Testament baptism. Yet some of us-in. consistently, I think—admit those who are not batpised. The custom may have been adopted in some cases in order to avoid the charge of narrowness. In other cases it has been resorted to to meet the convenience and wishes of friends who for reasons of their own prefer to worship with us rather than their own people. This may be good policy on our part, but it is bad princi- ple. Often there is more charity than con- sistency more sentiment than loyalty. Speaking for myself, I think as long as baptism is to precede communion, that open communion is an admission that infant sprink- ling is valid as a form of baptism. Can it be right to sanction to-day what we condemned yesterday? By admitting to the Lord's Table friends who have not been baptised we declare publicly that after all the teaching and wit- nessing, baptism is not of so much importance as our language suggested. Preaching baptism from our pulpits and Sunday schools, and con- tradicting our own statements at the Lord's Table. We are told sometimes that it is the Lord's Table and not ours, consequently we have no right to debar any who declare themselves the followers of Jesus Christ from joining. It is just here that I find my strongest argument for re- stricting the Supper to baptized believers. Had it been our Table sentiment would urge us to invite all who say they love Jesus but being the Lord's Table we have no right to invite any to it, but those who come up to the conditions shown in the church in apostolic days. To my mind this is not a a question of feeling, it is not a question of charity, nor a question of character alone, but of fidelity to the Word of God. The responsibility rests not with us but with our friends themselves. Open communion and open membership must of necessity weaken our testimony to the importance of the ordinance of baptism in the eyes of the world. We certainly need to re-consider our position. Is it not a fact that there are some in our churches who really feel that we are narrow and bigoted? Some never grounded in the doctrines apologising for the ordinance, and saying If we were not so strict about baptism our chapel would soon be full." Why make so much ado about this one act ?" This only goes to prove that there is yet need of instruction among us Iz, there are far too many BONELESS PROFESSORS OF RELIGION; people who have a good appearance: there is plenty of the gloss of charity and the finish of affability, but no depth of conviction, and there- fore no firmness and no spirit of aggressiveness. Our profession demands that we read, think and meditate. If the ordinance for which we stand-the ordinance of baptism with its rich signifiance, wherein is kept prominently before our eyes the burial and resurrection of the Lord Jesus-if it is not important enough to demand our whole consistent adherence and persistent loyalty to the truths expressed therein, then why preach it? Why build chapels? Why send our missionaries abroad? Brethren, we stand for something significant and distinctive. It remains our plain duty for our own sake and for the world's sake to give to those principles and truths emphatic publicity. Instead of suppressing we should publish by words and conduct the glorious doctrines of the Cross of Christ. We are to preach and live and carry out the commands of the crucified, risen, ascended Christ. As long as the Gospel is preached, and as long as there remain people who follow not the Lord in baptism, we must re- main a distinct society advocating simplicity of worship, spirituality of religion and attachment to the form of sound words as regards the ordin- ances. Our work is not done. We, with others, point men to the Saviour of the worlds Christ Jesus came into the world to save sinners." Others unite with us in declaring Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." We go further and claim submission to all His words. We do this with- out deviating in the least from the strict inter- pretation of the words. We immerse those who beiieve we immerse only professed believers. In this sense we have a mission not undertaken by the other churches we aim at declaring the whole counsel of God. Let us give to this neg- lected ordinance its due prominence in our pulpits, Sunday schools and homes. May we do all we can to foster unity, pray for unity, plead for unity, strive to remove all things that hinder unity but, let there not be any SUPPRESSION OF THE TRUTH as it is in Jesus. Let there be no compromising of principles. May we be loyal to our King, faithful to our mission and message and true to the people whom the Lord has given in our charge. When the time comes for the realisation of the glorious ideal of union, it shall be brought about not at the expense of truth there will be a deep conviction of truth a pure love of truth; and unreserved: submission to truth's demands. A deep, wide, Christlike love, embracing all who love and obey Him, Who only is the Head of the church; and an all absorbing passion for the whole world to be brought to a saving knowledge of the truth. The hungry multitudes are looking into our eyes to-day, crying for bread, and the Master says to us Give ye them to eat." Are we ready for the duty? Have we faith enough for the emergency ? Church of the Living God arise, The fulness now receive. And so the lost in every place Shall feel the need of saving grace, And shall on Christ believe. God's skies are full of Pentecosts For you, for me, for all, Then let us forward boldly press, Our heritage in Christ possess, I And power from heaven shall faH."